Early Church Fathers Scripture Index : Texts
Luke 16:27
There are 11 footnotes for this reference.
Ante-Nicene Fathers, Volume 3, page 69, footnote 4 (Image)
Tertullian (I, II, III)
Apologetic. (HTML)
On Idolatry. (HTML)
Of the Observance of Days Connected with Idolatry. (HTML)
CCEL Footnote 258 (In-Text, Margin)
... the grieving,” is said about brethren by the apostle when exhorting to unanimity. But, for these purposes, “There is nought of communion between light and darkness,” between life and death or else we rescind what is written, “The world shall rejoice, but ye shall grieve.” If we rejoice with the world, there is reason to fear that with the world we shall grieve too. But when the world rejoices, let us grieve; and when the world afterward grieves, we shall rejoice. Thus, too, Eleazar[Luke 16:19-31] in Hades, (attaining refreshment in Abraham’s bosom) and the rich man, (on the other hand, set in the torment of fire) compensate, by an answerable retribution, their alternate vicissitudes of evil and good. There are certain gift-days, which with ...
Ante-Nicene Fathers, Volume 3, page 406, footnote 3 (Image)
Tertullian (I, II, III)
Anti-Marcion. (HTML)
The Five Books Against Marcion. (HTML)
Book IV. In Which Tertullian Pursues His Argument. Jesus is the Christ of the Creator. He Derives His Proofs from St. Luke's Gospel; That Being the Only Historical Portion of the New Testament Partially Accepted by Marcion. This Book May Also Be Regarded as a Commentary on St. Luke. It Gives Remarkable Proof of Tertullian's Grasp of Scripture, and Proves that “The Old Testament is Not Contrary to the New.“ It Also Abounds in Striking Expositions of Scriptural Passages, Embracing Profound Views of Revelation, in Connection with the Nature of Man. (HTML)
Moses, Allowing Divorce, and Christ Prohibiting It, Explained. John Baptist and Herod. Marcion's Attempt to Discover an Antithesis in the Parable of the Rich Man and the Poor Man in Hades Confuted. The Creator's Appointment Manifested in Both States. (HTML)
... by death than by divorce; who had been impelled thereto by his lust, not by the prescription of the (Levirate) law—for, as his brother had left a daughter, the marriage with the widow could not be lawful on that very account; and who, when the prophet asserted against him the law, had therefore put him to death. The remarks I have advanced on this case will be also of use to me in illustrating the subsequent parable of the rich man tormented in hell, and the poor man resting in Abraham’s bosom.[Luke 16:19-31] For this passage, so far as its letter goes, comes before us abruptly; but if we regard its sense and purport, it naturally fits in with the mention of John wickedly slain, and of Herod, who had been condemned by him for his impious marriage. It ...
Ante-Nicene Fathers, Volume 4, page 113, footnote 6 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
On Fasting. (HTML)
Instances from Scripture of Divine Judgments Upon the Self-Indulgent; And Appeals to the Practices of Heathens. (HTML)
CCEL Footnote 1115 (In-Text, Margin)
These will be warnings both to people and to bishops, even spiritual ones, in case they may ever have been guilty of incontinence of appetite. Nay, even in Hades the admonition has not ceased to speak; where we find in the person of the rich feaster, convivialities tortured; in that of the pauper, fasts refreshed; having—(as convivialities and fasts alike had)—as preceptors “Moses and the prophets.”[Luke 16:19-31] For Joel withal exclaimed: “Sanctify a fast, and a religious service;” foreseeing even then that other apostles and prophets would sanction fasts, and would preach observances of special service to God. Whence it is that even they who court their idols by dressing them, and by adorning them ...
Ante-Nicene Fathers, Volume 4, page 158, footnote 12 (Image)
Tertullian (IV), Minucius Felix, Commodian, Origen
Tertullian: Part Fourth. (HTML)
Appendix (HTML)
Five Books in Reply to Marcion. (HTML)
Of Marcion's Antitheses. (HTML)
By Lazarus[Luke 16:19-31]), are such as have remained
Ante-Nicene Fathers, Volume 9, page 88, footnote 21 (Image)
Gospel of Peter, Diatessaron, Apocalypses, Visio Pauli, Testament of Abraham, Acts of X/P, Zosimus, Aristides, Clement, Origen
The Diatessaron of Tatian. (HTML)
The Diatessaron. (HTML)
Section XXIX. (HTML)
CCEL Footnote 2022 (In-Text, Margin)
... and send Lazarus to wet the tip of his finger with water, and moisten my tongue [20] for me; for, behold, I am burned in this flame. Abraham said unto him, My son, remember that thou receivedst thy good things in thy life, and Lazarus his afflictions: [21] but now, behold, he is at rest here, and thou art tormented. And in addition to all this, there is between us and you a great abyss placed, so that they that would cross unto you from hence cannot, nor yet from thence do they cross unto [22] us.[Luke 16:27] He said unto him, Then I beseech thee, my father, to send him to my father’s [23] house; for I have five brethren; let him go, that they also sin not, and come to [24] the abode of this torment. Abraham said unto him, They have Moses and the [25] ...
Nicene and Post-Nicene Fathers, Series 1, Volume 3, page 548, footnote 1 (Image)
Augustine: On the Holy Trinity, Doctrinal Treatises, Moral Treatises
Moral Treatises of St. Augustin (HTML)
On Care to Be Had for the Dead. (HTML)
Section 17 (HTML)
CCEL Footnote 2750 (In-Text, Margin)
17. Some man may say: “If there be not in the dead any care for the living, how is it that the rich man, who was tormented in hell, asked father Abraham to send Lazarus to his five brothers not as yet dead, and to take course with them, that they should not come themselves also into the same place of torments?”[Luke 16:24-29] But does it follow, that because the rich man said this, he knew what his brethren were doing, or what they were suffering at that time? Just in that same way had he care for the living, albeit what they were doing he wist not at all, as we have care for the dead, albeit what they do we confessedly wot not. For if we cared not for the dead, ...
Nicene and Post-Nicene Fathers, Series 1, Volume 4, page 184, footnote 8 (Image)
Augustine: The Anti-Manichaean Writings, The Anti-Donatist Writings
Writings in Connection with the Manichæan Controversy. (HTML)
Reply to Faustus the Manichæan. (HTML)
Faustus denies that the prophets predicted Christ. Augustin proves such prediction from the New Testament, and expounds at length the principal types of Christ in the Old Testament. (HTML)
CCEL Footnote 417 (In-Text, Margin)
... Abraham said to a hard-hearted rich man when he was in torment in hell, and asked Abraham to send some one to his brothers to teach them, that they might not come too into that place of torment. Abraham’s reply was: "They have Moses and the prophets, let them hear them." And when the rich man said that they would not believe unless some one rose from the dead, he received this most truthful answer: "If they hear not Moses and the prophets, neither will they believe even though one rose from the dead."[Luke 16:27-31] Wherefore, the Manichæans will not hear Moses and the prophets, and so they do not believe Christ, though He rose from the dead. Indeed, they do not even believe that Christ rose from the dead. For how can they believe that He rose, when they do not ...
Nicene and Post-Nicene Fathers, Series 1, Volume 5, page 363, footnote 5 (Image)
Augustine: Anti-Pelagian Writings
A Treatise on the Soul and its Origin. (HTML)
Book IV. (HTML)
Recognition and Form Belong to Souls as Well as Bodies. (HTML)
CCEL Footnote 2485 (In-Text, Margin)
But you say: “If the soul is incorporeal, what was it that the rich man saw in hell? He certainly recognised Lazarus; he did [not[Luke 16:19-31]] know Abraham. Whence arose to him the knowledge of Abraham, who had died so long before?” By using these words, I suppose that you do not think a man can be recognised and known without his bodily form. To know yourself, therefore, I imagine that you often stand before your looking-glass, lest by forgetting your features you should be unable to recognise yourself. But let me ask you, what man does anybody know more than himself; ...
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 247, footnote 6 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter IX. (HTML)
CCEL Footnote 837 (In-Text, Margin)
... to envelope the wicked in its folds. But even now every unbeliever, when he dies, is received within that night: there is no work to be done there. In that night was the rich man burning, and asking a drop of water from the beggar’s finger; he mourned, agonized, confessed, but no relief was vouchsafed. He even endeavored to do good; for he said to Abraham, “Father Abraham, send Lazarus to my brethren, that he may tell them what is being done here, lest they also come into this place of torment.”[Luke 16:24-28] Unhappy man! when thou wert living, then was the time for working: now thou art already in the night, in which no man can work.
Nicene and Post-Nicene Fathers, Series 1, Volume 7, page 300, footnote 2 (Image)
Augustine: Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies
Lectures or Tractates on the Gospel According to St. John. (HTML)
Chapter XIII. 1–5. (HTML)
CCEL Footnote 1127 (In-Text, Margin)
... into Him do we pass. For I see that these gospel words may also be taken in a kind of human sense, that Christ loved His own even unto death, so that this may be the meaning of “He loved them unto the end.” This meaning is human, not divine: for it was not merely up to this point that we were loved by Him, who loveth us always and endlessly. God forbid that He, whose death could not end, should have ended His love at death. Even after death that proud and ungodly rich man loved his five brethren;[Luke 16:27-28] and is Christ to be thought of as loving us only till death? God forbid, beloved. He would have come in vain with a love for us that lasted till death, if that love had ended there. But perhaps the words, “He loved them unto the end,” may have to be ...
Nicene and Post-Nicene Fathers, Series 1, Volume 8, page 337, footnote 5 (Image)
Augustine: Expositions on the Psalms
Expositions on the Book of Psalms. (HTML)
Psalm LXXIII (HTML)
CCEL Footnote 3272 (In-Text, Margin)
... likeness of thine who was clothed with purple and fine linen, and fared sumptuously every day. It chanced, I say, for that poor man to die, and to be borne by the Angels into the bosom of Abraham: but the other died and was buried; for the other’s burial perchance no one cared.…Brethren, how great was the toil of the poor man! Of how long duration were the luxuries of the rich man! But the condition which they have received in exchange is everlasting.…Deservedly too late he will say, “Send Lazarus,”[Luke 16:27] “let him tell even my brethren;” since to himself there is not granted the fruit of repentance. For it is not that repentance is not given, but everlasting will be the repentance, and no salvation after repentance. Therefore these men “have passed ...